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282
VEDIC HYMNS.
an adverbial instrumental, like âsaya from âsâ; see Grassmann, s. v. âsaya.
In one hymn (V, 87) Evayâ-marut, as one word, has become an invocation, reminding us of nie Poîße, or Evoe Bacche, and similar forms. Possibly na may be viatica, though the vowels do not correspond regularly (see yayi, I, 87, 2, note 1).
From eva we have also eva-yâvan (fem. evayavarî, VI, 48, 12), which Benfey proposed to divide into evayâ-van, quick, again an epithet of Vishnu and the Maruts. If then we read evayâh u, without the accent on the last syllable, we should have a proper invocation of the Maruts, 'You, quick Maruts, accept prayer after prayer.'
Verse 2.
Note 1. Ísham svar are joined again in VII, 66, 9. sahá ísham svah ka dhimahi. It seems to mean food and light, or water and light, water being considered as invigorating and supporting. Abhigâyanta governs the accusative.
Note 2. The meaning of spring was first assigned to vavra by Grassmann.
Note 3. Though I cannot find gấvah and ukshánah again, used in apposition to each other, I have little doubt that Grassmann is right in taking both as one word, like raûpos βοῦς in Greek.
Verse 3.
Note 1. The first line of this verse is extremely difficult. GRASSMANN translates:
Den Somasäften gleichen sie, den kräftigen,
Die eingeschlürft sich regen, nimmer wirkungslos. LUDWIG: Die wie Soma, das gepresst aus saftvollen stengel, aufgenommen ins innere freundlich weilen.
It may be that the Maruts are likened to Somas, because they refresh and strengthen. So we read VIII, 48, 9:
tvám hí nah tanvãh Soma gopah gấtre-gâtre ni-sasáttha. For thou, O Soma, has sat down as a guardian in every member of our body.
It is possible, therefore, though I shall say no more, that the poet wished to say that the Maruts, bringing rain and
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